Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The thirty-three devas of the Vedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhumma deva, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, Pp. 25. I, 6,35- ADMISSION TO THE ORDER OF BHIKKHUS. 99 me receive the pabbagg4 and upasampadaA ordinations from the Blessed One.’ ‘Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering. Thus this venerable person received the upasampada ordination. 33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating tothe Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ 34. And having seen the Truth, having mastered the Truth, .... (&c. as in § 32), they thus spoke to the Blessed One: ‘Lord, let us receive the pabbagga and upasampadA ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination. 35. And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus! brought home from their alms pilgrimage. 1 Those three Bhikkhus of the five, who had been converted, H 2 100 MAHAVAGGA. I, 6, 36. 36, 37. And the venerable Mahan4ma and the venerable Assagi, when they received from the Blessed One, .... (&c., as in §§ 33, 34, down to:). Thus these venerable persons received the upasampada ordination. 38. And the Blessed One thus spoke to the five Bhikkhus: ‘The body (Rapa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: “Let my body be such and such a one, let my body not be such and such a one.” . But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: “ Let my body be such and such a one, let my body not be such and such a one.” 39-41. ‘Sensation (Vedan4), O Bhikkhus, is not the self,.... (&c.1) Perception (Sa7#4) is not the self,.... The Samkh4ras? are not the self,.... Consciousness (Vi##4za) is not the self, ... . (&c.") 42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable ?’ went about for alms; while the Buddha remained with their two companions, and instructed them.
2The Samkh4ras? are not the self,.... Consciousness (Vi##4za) is not the self, ... . (&c.") 42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable ?’ went about for alms; while the Buddha remained with their two companions, and instructed them. 1 This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, samkharas, and consciousness are the wellknown five classes (khandha) of bodily and mental parts and powers; sée Rh. D., ‘Buddhism,’ p. go seq. The self (atta), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha’s, which is frequently called the Anattalakkhama Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way. 2 See the note on chap. 1. 2. I, 6,47. ADMISSION TO THE ORDER OF BHIKKHUS, IOI ‘It is perishable, Lord.’ ‘And that which is perishable, does that cause pain or joy?’ . ‘It causes pain, Lord.’ ‘And that which is perishable, painful, subject to change, is it possible to regard that in this way: ‘This is mine, this am I, this is my self?’ ‘That is impossible, Lord.’ 43. ‘Is sensation permanent or perishable ?’.... (&c.") 44. ‘Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth. 45. ‘Whatever sensation, ... . (&c.*) 46. ‘Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Samkh4ras, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fulfilled; and that there is no further return to this world’, 47. Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been 1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the samkh4ras, and consciousness. * The same with regard to the other four khandhas. 5 Compare Burnouf, ‘ Lotus de la bonne Loi,’ p. 481. 102 MAHAVAGGA. [, 7, 1 propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas}. At that time there were six Arahats (persons who had reached absolute holiness) in the world. End of the first BhAzavara. 72,
3481. 102 MAHAVAGGA. [, 7, 1 propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas}. At that time there were six Arahats (persons who had reached absolute holiness) in the world. End of the first BhAzavara. 72, 1. At that time there was in Benares a noble youth, Yasa by name, the son of a se¢¢hi (or treasurer *) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no 1 See the note on § 9. 2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See GAtaka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pali Pi/akas is the story told about the Bodhisatta himself. * This was a position of honour among the merchants. In the later literature we hear of an office of se//hi (se//hi-/#hna) in a city, to which any one with the requisite wealth and talent was eligible (Gataka I, 120-122); and, according to the Mahavamsa, the king appointed to an office called se//AitA, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be se/fhigahapati (see Rh. D.’s note on Maha-sudassana Sutta I, 41). ‘The Se/shi, standing alone, or ‘the Mah4-se//Ai,’ means Anatha Pindika (Gataka I, 95, 227-230; Dhammapada Commentary, p. 395). Below, in chapter 9, § 1, it would seem that the rank of se¢/Ai was hereditary, and this is confirmed by the later literature ; but this applies to the social rank only, and not to the Office, I, 7,3. ADMISSION TO THE ORDER OF BHIKKHUS. 103 man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense 1, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil 'amp was burning through the whole night. 2. And Yasa, the noble youth, awoke sooner than usual ; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘ Alas! what distress; alas! what danger!’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 The thirty-three devas of the Vedic mythology. This enumeration gives the gods who reside in the different worlds, beginning from the lowest (the bhumma deva, who inhabit the earth), and gradually ascending to the higher devalokas. See Hardy, Manual, Pp. 25. I, 6,35- ADMISSION TO THE ORDER OF BHIKKHUS. 99 me receive the pabbagg4 and upasampadaA ordinations from the Blessed One.’ ‘Come, O Bhikkhu,’ said the Blessed One, ‘ well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering. Thus this venerable person received the upasampada ordination. 33. And the Blessed One administered to the other Bhikkhus exhortation and instruction by discourses relating tothe Dhamma. And the venerable Vappa, and the venerable Bhaddiya, when they received from the Blessed One such exhortation and instruction by discourses relating to the Dhamma, obtained the pure and spotless Eye of the Truth (that is to say, the following knowledge): ‘Whatsoever is subject to the condition of origination is subject also to the condition of cessation.’ 34. And having seen the Truth, having mastered the Truth, .... (&c. as in § 32), they thus spoke to the Blessed One: ‘Lord, let us receive the pabbagga and upasampadA ordinations from the Blessed One.’ ‘Come, O Bhikkhus,’ said the Blessed One, ‘well taught is the doctrine; lead a holy life for the sake of the complete extinction of suffering.’ Thus these venerable persons received the upasampada ordination. 35. And the Blessed One, living on what the Bhikkhus brought him, administered to the other Bhikkhus exhortation and instruction by discourse relating to the Dhamma; in this way the six persons lived on what the three Bhikkhus! brought home from their alms pilgrimage. 1 Those three Bhikkhus of the five, who had been converted, H 2 100 MAHAVAGGA. I, 6, 36. 36, 37. And the venerable Mahan4ma and the venerable Assagi, when they received from the Blessed One, .... (&c., as in §§ 33, 34, down to:). Thus these venerable persons received the upasampada ordination. 38. And the Blessed One thus spoke to the five Bhikkhus: ‘The body (Rapa), O Bhikkhus, is not the self. If the body, O Bhikkhus, were the self, the body would not be subject to disease, and we should be able to say: “Let my body be such and such a one, let my body not be such and such a one.” . But since the body, O Bhikkhus, is not the self, therefore the body is subject to disease, and we are not able to say: “ Let my body be such and such a one, let my body not be such and such a one.” 39-41. ‘Sensation (Vedan4), O Bhikkhus, is not the self,.... (&c.1) Perception (Sa7#4) is not the self,.... The Samkh4ras? are not the self,.... Consciousness (Vi##4za) is not the self, ... . (&c.") 42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable ?’ went about for alms; while the Buddha remained with their two companions, and instructed them.
2The Samkh4ras? are not the self,.... Consciousness (Vi##4za) is not the self, ... . (&c.") 42. ‘Now what do you think, O Bhikkhus, is the body permanent or perishable ?’ went about for alms; while the Buddha remained with their two companions, and instructed them. 1 This is shown exactly in the same way and with the same words that are used in § 38 with regard to the body. Body, sensations, perceptions, samkharas, and consciousness are the wellknown five classes (khandha) of bodily and mental parts and powers; sée Rh. D., ‘Buddhism,’ p. go seq. The self (atta), which, if it exists at all, must be permanent and imperishable, is not to be found in any one of these five classes, which are all subject to origin and decay. This discourse of the Buddha’s, which is frequently called the Anattalakkhama Sutta (Sutta of the not having the signs of self), shows the perishable nature of the five khandhas, and that the khandhas are not the self. But it does not deal with the question, whether the self exists or not, in any other way. 2 See the note on chap. 1. 2. I, 6,47. ADMISSION TO THE ORDER OF BHIKKHUS, IOI ‘It is perishable, Lord.’ ‘And that which is perishable, does that cause pain or joy?’ . ‘It causes pain, Lord.’ ‘And that which is perishable, painful, subject to change, is it possible to regard that in this way: ‘This is mine, this am I, this is my self?’ ‘That is impossible, Lord.’ 43. ‘Is sensation permanent or perishable ?’.... (&c.") 44. ‘Therefore, O Bhikkhus, whatever body has been, will be, and is now, belonging or not belonging to sentient beings, gross or subtle, inferior or superior, distant or near, all that body is not mine, is not me, is not my self: thus it should be considered by right knowledge according to the truth. 45. ‘Whatever sensation, ... . (&c.*) 46. ‘Considering this, O Bhikkhus, a learned, noble hearer of the word becomes weary of body, weary of sensation, weary of perception, weary of the Samkh4ras, weary of consciousness. Becoming weary of all that, he divests himself of passion; by absence of passion he is made free; when he is free, he becomes aware that he is free; and he realises that re-birth is exhausted ; that holiness is completed ; that duty is fulfilled; and that there is no further return to this world’, 47. Thus the Blessed One spoke; the five Bhikkhus were delighted, and rejoiced at the words of the Blessed One. And when this exposition had been 1 Here follow the same questions, answers, and rejoinders, with regard to sensation, perception, the samkh4ras, and consciousness. * The same with regard to the other four khandhas. 5 Compare Burnouf, ‘ Lotus de la bonne Loi,’ p. 481. 102 MAHAVAGGA. [, 7, 1 propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas}. At that time there were six Arahats (persons who had reached absolute holiness) in the world. End of the first BhAzavara. 72,
3481. 102 MAHAVAGGA. [, 7, 1 propounded, the minds of the five Bhikkhus became free from attachment to the world, and were released from the Asavas}. At that time there were six Arahats (persons who had reached absolute holiness) in the world. End of the first BhAzavara. 72, 1. At that time there was in Benares a noble youth, Yasa by name, the son of a se¢¢hi (or treasurer *) and delicately nurtured. He had three palaces, one for winter, one for summer, one for the rainy season. In the palace for the rainy season he lived during the four months (of that season), surrounded with female musicians among whom no 1 See the note on § 9. 2 A well-known scene in the life of the Bodhisatta has evidently been represented after the model of this story. See GAtaka I, p. 61; Lalita Vistara, p. 251; Bigandet, Life of Gaudama, p. 55. Nowhere in the Pali Pi/akas is the story told about the Bodhisatta himself. * This was a position of honour among the merchants. In the later literature we hear of an office of se//hi (se//hi-/#hna) in a city, to which any one with the requisite wealth and talent was eligible (Gataka I, 120-122); and, according to the Mahavamsa, the king appointed to an office called se//AitA, apparently at his court (Mah. p. 69). The Gahapati, or Treasurer, one of the seven jewels of a king, is explained by Buddhaghosa to be se/fhigahapati (see Rh. D.’s note on Maha-sudassana Sutta I, 41). ‘The Se/shi, standing alone, or ‘the Mah4-se//Ai,’ means Anatha Pindika (Gataka I, 95, 227-230; Dhammapada Commentary, p. 395). Below, in chapter 9, § 1, it would seem that the rank of se¢/Ai was hereditary, and this is confirmed by the later literature ; but this applies to the social rank only, and not to the Office, I, 7,3. ADMISSION TO THE ORDER OF BHIKKHUS. 103 man was, and he did not descend from that palace (all that time). Now one day Yasa, the noble youth, who was endowed with, and possessed of the five pleasures of sense 1, while he was attended (by those female musicians), fell asleep sooner than usual; and after him his attendants also fell asleep. Now an oil 'amp was burning through the whole night. 2. And Yasa, the noble youth, awoke sooner than usual ; and he saw his attendants sleeping; one had her lute leaning against her arm-pit; one had her tabor leaning against her neck; one had her drum leaning against her arm-pit; one had dishevelled hair; one had saliva flowing from her mouth; and they were muttering in their sleep. One would think it was a cemetery one had fallen into 2. When he saw that, the evils (of the life he led) manifested themselves to him; his mind became weary (of worldly pleasures). And Yasa, the noble youth, gave utterance to this solemn exclamation: ‘ Alas! what distress; alas! what danger!’
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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